We're going to carry on looking at Habakkuk. Now, that's difficult. Okay, so can we recap
the story so far? There was Habakkuk first complaint. Can anyone tell me what the first
complaint of Habakkuk was? Yes, there was a lot of evil and there was a lot of sin in
God's people, in Judah. And he was saying, how long is this injustice going on? What
are you going to do about it, God? God's first answer, I am doing something. And what was
it he was doing? There's this terrible injustice happening. There's no law keeping that there's
idolatry in Judah. And you know, Habakkuk says, how long ago? What are you going to
do about it? And God says, well, I am going to send the Babylonians. And I'm going to
send the Babylonians to destroy and to take Judah into captivity. That's the answer.
So the second complaint comes in from Habakkuk. And what's that? The first answer from God
is, I'm sending Babylon. Habakkuk's second complaint is Babylon, surely not. You can
be using an evil nation like Babylon to work out justice and judgment on the people of
God. So that was the second complaint. And then last week we looked at the first half
of God's answer, which was really this recognition that Habakkuk had to be patient and also that
God was going to do something amazing. He was eventually going to redeem the people.
And in the appointed time, there would be relief for both for Judah in terms of the Babylonian
captivity being broken, but also a greater appointed time. And we looked at that briefly
at being Jesus, the coming of Christ at exactly the right time. So that's where we are so
far. Now we're coming to the second half of God's answer because what Habakkuk was worried
about was that God didn't really care about justice and God was allowing evil things to
happen. And so God brings his answer in the next section. So this is the five woes that
God brings upon the Chaldeans or the Babylonians. In other words, he's using them to execute
his justice, but that doesn't exempt them from judgment because they are not believing
and following and loving God. So why don't we split up the reading and we'll have different
people doing the different woes. So there's five woes. So who wants to read the first
woes? It's verses 7 and 8. I'll start with verse 6. Shall not all these take up their
taunt against him scoffing and riddles for him and say. So in other words, God is saying
here, he's personifying Babylon as an individual he, an individual person. And all those that
are referred to there is referring to the people of Judah who will eventually see God's
judgment. Okay. So who wants to read the first section? Simon there, look at that. So I like
to see hands up verses 7 and 8. Okay. That's woe number one. Second woe.
Nine to 11. Who's going to do that? Okay.
Okay. Third woe is verses 12 to 14. Brian, do you want to read that? Your hand was up
or Mary? Okay. Fourth woe. Mary. That's 15 to 17.
Holy Jesus makes his neighbour strength and forward a wrath and make him drunk in order
to gain their nakedness. You will have your fellow shame instead of glory. Drink yourself
and show your un-pity singing. The cup and the lords right hand with hand out to you
and utter shame and power from your glory. The vial done to leaven and vote of the holy
God for the blood of God and vial of Judah. Okay. And the last woe, the fifth woe is verses
18 to 20. What prophet is an idol when its mays have
shaped it a method image, a teacher of lies, for its maker trusts in his own creation when
he makes speechless idols? Woe to him he says to a wooden thing, awake, to a silent stone
lies. Can this teach? Behold, it is overlaid with gold and silver and there is no breath
in it at all. But the Lord is in his holy temple, let all the earth keep silence before
him. Thank you. So that's the second half of God's second answer to Habakkuk's second
complaint. Okay. And what basically we have these five judgment calls by God on Babylon
and wider than Babylon, just on the kind of things that we see that God is unhappy with.
Now biblically, a cry of woe. When you get woe, well, originally what happened was a
woe was usually associated with a funeral. So people would cry out woe and would cry
out the name of the person who had died. And a funeral was an expression of grief and loss.
You know, we're very unexpressive at our funerals and quiet. But in the ancient Ereist, it was
very, you know, it was very expressive and there would be these cries of woe because
of someone who had died. But the prophets in the Bible took that expression of grief
and applied it to those who were alive. And it became synonymous with God's judgment,
God's cry of justice. And when you have woe in the prophecies, it means it's a word coming
from God of judgment for people who are as good as dead because they were rebelling against
Him. And this five, series of five woes was given to Habakkuk personally, which we believe
he went on then to tell the people of Judah to encourage them that God's judgment would
come upon Babylon, even though Babylon was being used by God, and it's forth telling
the coming doom of this great, powerful nation. And that's important. That's important in
lots of different ways for us as well today to recognize God's hand in history and what
happens. So I'm going to quickly go through these woes. The first woe that was read, woe
to Him who heaps up what is not His own for how long and loads Himself up. It's actually,
I'm an old timer, okay? And you get set in your ways when you're an old timer. And I use
the NIV UK version, okay? And for these kind of poetic parts of Scripture, the NIV is slightly
more of a dynamic equivalent rather than a direct translation, but sometimes its poetry
is easier to understand than the more literal ESV. So I'm going to kind of read from that
as well from the NIV. So what he's saying in this first woe, he's talking about how
much the Babylonians have gained strength by stealing, by extortion and by pillage,
and the cry goes out, how long was this going to go on? And God is saying, yep, you've made
your success that way, but very shortly debtors will arise. And we'll, sorry, I'm going to
find it in my own. Yeah, will not your debtors suddenly arise? Will they not wake up and
meet you tremble? Then you will become their victim because you have plundered many nations.
And God is saying that, really what he's saying to them is that in God's time, Babylon itself
who has extorted and who has crushed this nation, will themselves be victims of extortion
and being crushed. And that of course happened with the Medes and the Persians who destroyed
and broke the Babylonian power. And in many ways there's kind of a New Testament parallel
with the measure that you use is the measure you'll be judged by in Matthew 7. And it's
saying if that's how you act to others, others will act like that to you. And that can be
at a personal level, but it's also here obviously at a national level. And God is saying your
sin will always be judged Babylon. Sometimes it will be through payback from another nation
because of your injustice or sometimes it will be on the last day. Your sin will always
be paid back. First of all, second woe. Woe to him who builds his realm by unjust gain,
set his nest on high to escape the clutches of ruin. You have plotted the ruin of many
shaming your own house and forfeited your life. The stones of the wall will cry out and the
beams of the woodwork will echo it. And he's speaking here about building dynasties, trying
to build them high up above opposition and security and doing it unjustly, aggressive
expansionism, destroying the national identity of other nations in order to do so, dispossessing
them, using their workforce in the wrong way. And there's a great reminder of this in Daniel
chapter four. I think, I think Corrie might have mentioned this before, when God brings
down Nebuchadnezzar who represents Babylon, who's the king. And he says that this, all
this happened to King Nebuchadnezzar. 12 months later, as the king was walking on the roof
of the royal palace of Babylon, he said, is not this great Babylon? I have built as
the royal residence by my mighty power and for the glory of my majesty. It's exactly
what God's speaking about in that second woe. Some king representing a nation taking
all the glory for himself away from God. And then we have these were even, even as the
words put on his lips, a voice came from heaven. This is what is decreed for you, King Nebuchadnezzar,
the royal authority has been taken away. You'll be driven away from people who will live like
the wild animals. You will eat grass like the ox. And the judgment of this woe comes
upon Nebuchadnezzar and Babylon as a result. Okay, second one. Well, actually, just one
more thing about this second woe. It's interesting. God says in that second woe, the stones of
the wall will cry out and the beams of the woodwork will echo it. It's a really interesting
little phrase there where God is saying, look, even creation, even the inanimate creation
will testify against the injustice, they will be used as witnesses. And just that kind of
whole reminder that God is constantly watching, even when we think nobody's looking, even
when we're only surrounded by inanimate objects, they will call out and cry out against injustice
against the living God. So it's a really sweet kind of poetic word that we have there. So
then we come to the third woe. Woe to him who builds a city with bloodshed, establishes
a town by crime, has not the Lord Almighty determined that the people's labor is only
fuel for the fire, that the nations exhaust themselves for nothing. And it seems to be
that God is here condemning really the stripping back of nations of self-respect and of dignity
by using them and forced labor and enslavement, debasing them. And just the city is becoming
places of moral degeneracy and corruption. Jeremiah 31 speaks about it again with Babylon.
This is what the Lord Almighty says, Babylon's thick wall will be levelled, our high gates
set on fire, the people's exhaust themselves for nothing, the nations labor is only fuel
for the flames. Very similar words. Is that the slavery is an abuse of humanity and is
a waste of their creative gifts and of their dignity. And the buildings that they are building
will not last, God says, because of God's glory. And God's glory will be something that
can never be broken. Fourth woe, 15 to 17. Woe to him who gives
drink to his neighbors, pouring it from the wine skin to their drunk so that he can gaze
on their naked bodies. He will be filled with shame instead of glory and so on. And again
is this judgment on Babylon for stripping nations of their respect, taking advantage
of them, debasing them. I don't think there's anything literal about this. I don't think
the Babylonians gave free drink to the nation of Judah and to get them drunk and so on.
But I think it's a picture of humiliation. It's a picture of just stripping them of
anything of that. You know, being stripped naked, you know, Jesus being stripped naked
is that whole picture of humiliation and exposure and a lack of dignity. And he says in verse
16, woe to him who makes his neighbor drunk, you pour out your wrath and make them drunk
in order to gaze on their nakedness. You will have your fill of shame instead of glory.
Drink yourself and show your answer. The cup in the Lord's right hand will come round to
you. And that's just what's often used of God in judgment is a cup of wrath that the
nations have to drink. They will not be exempt, even though they're being used by the Lord,
they'll not be exempt from judgment. Now I want to step out of the passage just for
a moment quickly to let you just dwell for a moment on this cup of wrath and the astonishing
reality that God the Son drank that cup of wrath to its dregs. John 18 and verse 11,
Jesus commanded Peter, put your sword away, shall I not drink the cup the Father has given
me. And so there's this parallel between the judgment that God places on all who are sinners
and the nations and the Babylonians and the individuals, but also the cup that he takes
upon himself, the person of Jesus as he drinks that cup of judgment and that cup of wrath.
The wrath due to me and due to you is poured out as drunk by another. You don't drink
the cup of God's wrath as a believer. Jesus drunk that cup of wrath to the fool on our
behalf. And there's this reality that without judgment, there can be no redemption for us.
And even without the judgment that is meted out here on Judah, there's no remnant that
comes back. There's no hope for them because God is working out his justice. But in God's
judgment, we therefore recognize that there's redemption and our cup is empty because it's
been drunk. And I want you to meditate on that and think about that. It's very easy
for us, so easy for us to be complacent and to think what Jesus has done is no big deal
all the time. I find that for myself. And yet we have this astonishing reality. You've
got a short straw just now because I'm doing both sermons on Sunday as well. I've done
this sermon so what you'll probably find is there's lots of things that are intertwining
and fusing and I'll repeat things. But I hope they'll be repeated because the themes are
quite similar. But let's remember that we don't deserve the great grace and love of
God but it's irresistible grace is ours because of what has happened on the cross. The cross
speaks of the unquestionable reality of judgment of every single sin. And that's in many ways
what has been spoken of here by God. So the fifth will, the last will here, and we're
really only scanning it very quickly. The fifth will is really all about idolatry. You
know, what values an idol since a man has carved it or an image that teaches lies for
he who makes it trust in its own creation. He makes idols that cannot speak woe to him
who says to would come to life. And the word for idols there is kind of godlets, little
gods, tiny gods, dead gods. And it speaks of these gods here as those who cannot speak
and who cannot bring guidance. And yet this is who the Babylonians were worshiping and
this is who the Babylonians would be judged over. They were focusing on created things
and had no relationship with the living God. They worshiped idols because it was easier
because it gave them what they want because they could live any way they wanted as a result.
And I think the opposite for us as believers and the opposite for what it should have been
for Judah was they had a relationship with the living God. And we have that through Jesus
Christ. We have a God who guides us. So you know, that whole thing about guidance is so
important, isn't it? That we have a God who is able to show us and lead us is not silent
but is one who shows and who we can reciprocate love and relationship with. And so there's
this reality of recognising that when we replace God with anything in our lives, we can't
know relationship with the divine and we can't know guidance from him and help and redemption.
And so the greatest mistake we can make is leaving God out of our lives. And yet it's
the deepest temptation. That's the paradox of our lives is that it's the daftest thing
to do but it's the thing we're tempted most to do. And that's the paradox into the human
condition. But it comes under God's judgment when we replace him with idols as it was the
case here. So whether it's idolatry or whether it's injustice or whether it's slavery or
whether it's stealing or whether it's setting dynasties up and setting power in our own
place, God is saying to Habakkuk an answer to his complaint and also to us that every
single sin will be judged and will be dealt with. So I think as we close, there's two
perspectives. One is the way we look at the world in the light of quite a difficult and
slightly passage that we don't feel touches our day to day lives in many ways. The way
we look at the world and also the way we look at our own lives in the light of the fact
every single sin will be judged and in the light that God is absolutely just either in
punishing sin on the last day or in punishing sin and his own son Jesus Christ. So the way
we look at the world then, we begin to see it the way God sees it here because this is
a national, international focus that God has here on Babylon and on Judah and on what's
happening. We can see what God hates at a global national level, things that we may be
seen powerless over and the world which we live seems to relentlessly mock the reality
of God and what we see as we've seen before seems incompatible with who he is, the world
that he has created, the stealing, the extortion, the corruption, the destructive power building,
the modern slavery, the injustice, the debasing of others, the cheapening of life, idolatry.
We can see these woes almost perfectly describing the world we live in, whether it's Ukraine
or Civil War in Yemen or economic corruption that we see around us or the abusive power
or modern slavery or the relegation of God at almost every level and the philosophy of
secular humanism we see all around us just as Judah saw it with Babylon and maybe we
asked the same question, how long? That question of verse 6, for how long? How long? Someone
very close to me and my family this week was opening the fridge, I was hearing about and
we were just talking about the raging fires in Europe and everything, I said, I think
the end's close. Might not be wrong. Of course that might not be the case but nonetheless
there's this recognition that this world will not go on forever in its rebellious state
against God. How long? And yet we remember just as it seemed miserable for Judah here
to be enslaved by Babylon, we remember that Babylon was destroyed and we remember that
nations since then great nations have been destroyed and the kingdom of evil was defeated
on the cross and will be ultimately destroyed when Jesus returns. And it's interesting
that Revelation 18, speaking about the end time when Jesus comes back and the kingdom
of darkness calls it Babylon. It calls it Babylon so there's this connection between
what is spoken of here and what happened to Judah with the whole of the realm of evil
and the kingdom of darkness and it's spoken of, so you know, the great prostitute Babylon
as it's spoken of in Revelation 18 and 17. So there is, we look to a future end and we
all look forward to that weird and that place between Christ first and the second coming.
And there will be their day as verse 14 says, when the earth will be filled with the knowledge
of the glory of the Lord as the waters cover the sea. And the great revelation of the glory
of the Lord is Jesus Christ, Hebrews 1 through the sun is the radiance of God's glory, the
exact representation of his being. And so one day God's glory will cover all of the
world and that is what we look forward to, a fundamental change, a revolution of goodness
like no other. So we need to, I think, help, we need to encourage ourselves by trying to
look at the world in which we live in the same way as God was encouraging Habakkuk to
look at the world he was in, recognizing there is evil, mystery, difficulty, bewilderment
on our part, but to trust God and to say, I have a perfect plan, I know exactly what
I'm doing and we trust in him, maybe at a micro level, but also the way, secondly, the
way we look at the world also the way we look at our lives.
So a passage like this I think, it helps us pray because we begin to know the kind of
things to pray for, we need to pray for patience, we need to pray for a perspective, for humility,
for a sense of forgiveness and for the glory of God. So we pray in the light of a passage
like this to the sovereign, great sovereign God, but also how we live, because 2 Peter
3, 11 and 12, speaking about the return of Jesus, because he's coming back, how then
should we live to holy and godly lives? So because Jesus is coming back, it matters that
we don't cheat on our wives or husbands, it matters that we don't steal, it matters
that we're not bitter, it matters that we work on our own heart with the power of the
Holy Spirit to be holy and godly, exactly where God has placed us, whether it's something
like the banishment to Babylon that the people were placed in or in our own very ordinary
lives. We live with humility and hope that every single act of evil will be held to account
and it will be destroyed and we will live in a new place where righteousness dwells
and we'll plant our feet on the ground of Edinburgh or of any other place where it'll
become righteous. So how we pray, how we live and also how we share our faith, just remembering
that these metatruths affect the way we witness, it's important that people know they're
made in God's image, that they've broken that image, that image is broken both by nature
and by choice and that there's only one way back for people. And it's important to do
that because otherwise people would just think your faith is just a personal thing that works
for you. We need somehow to draw people into that place where they see that everyone is
under this holy God who will bring every sin to account either on the person of Jesus or
in spiritual death on the individual. So that changes I think maybe sometimes how we share
our faith. So, spun through that very quickly, it's a difficult passage. I would encourage
you even to read it in an even more parafrastic version of the Bible than the SVA. It sometimes
helps, it makes it slightly easier. But also pray through it and pull out the gems of truth
that are in each of these woes and don't be discouraged. And I'm absolutely gutted that
Corey gets to do the last chapter because it's the best one and it's Habakkuk's prayer.